Legacy

Legacy -Reformers after Ayya Vaikunda Swamikal

Ayyavazhi triggered the beginning of socio-cultural and religious reformation movements envisaged by later leaders, of which consecration of mirror and lamp for worship by Vaikunda Swamikal validates its impact. R. Ponnu in Vaikunta Svamikal Oru Avataram, traces back the roots of Renaissance in Tamil Nadu initiated by Ramalingam Swamikal and in Kerala by Sri Narayana Guru; by comparing and confirming with the stand point, strategies and ideologies of Vaikunda Swamikal (Ponnu Vaikunta Svamikal Oru Avataram 163-187). More than mobilization of the masses, they worked for an integral progress of the individuals as well as the society. Ensuring fundamental rights of people, unification of various social sections and freedom from oppression were achieved to a wide extend. Subversion of social hierarchy without bloodshed and violence was achieved through adherence to Human Values. Firm conviction of the leaders equally became infective to the followers who achieved perceptible results like: Temple Entry Proclamation, Upper cloth Revolt and Education for Women.

Ramalinga Swamikal equally condemned caste system and apartheid philosophy of racial discrimination. According to the analysis of S.P. Annamalai in The Life and Teachings of Saint Ramalingar, the religious reforms undertaken were explicitly against all institutions of discrimination, therefore upholding the necessity of a Universal Religion. Samarasa Suddha Sanmarga Sangam functioned as an organization that undertook the reform activities and social service programmes as per the injunctions of Swamikal. He directly censured the effluent and elite sections of society for the unsympathetic attitude towards the poor and desolate. Satya Gnana Sabha at Vadalur was established to foreground not only an all inclusive spiritual outlook, but also to practice charity work through poor feeding. Swamikal put forth his teachings through discourses, poems and essays with firm conviction, and never resorted to forceful standards of preaching (40-45). He stipulated a four-fold discipline that laid foundation to the Universal Path which synthesized social outlook with spiritual development.

• Dasamargam: Become servant of all living beings.
• Satputhramargam: Become a good child of all living species.
• Sakhamargam: Consider all living beings as friends equal to one self.
• Sanmargam: Understand the unity of life in oneself and all the creation.

Sanmarga Philosophy of Swamikal aimed at complete development of individual beings which actively worked for progressive changes in society. The spiritual leader himself implicitly followed and lived the values expounded, which inspired the common masses to undertake activities of social and religious refinement. The essential values propounded by Swamikal that lead to social reformation is condensed in the scholarly work, Makers of Indian Literature: Ramalingar by G. Vanmikanathan (63).

• There is only one God.
• He should be worshiped in the form of an Effulgence of Light by true love.
• Petty gods and deities should not be worshiped.
• Sacrifices of living creatures should not be performed.
• Abstain from killing of living creatures and eating their flesh.
• No differences of castes, religions, sects, gender etc. should be observed.
• Universal Brotherhood including all living species.
• Assuaging the hunger of the poor is the key to the Kingdom of Heaven.
• All superstitious beliefs, customs and practices should be given up.

An Introduction to the Philosophy of Ramalinga Swami by C. Srinivasan illustrates the development of service activities and spiritual insights which not only confirm the aforementioned facts, but also reflect the essence of Ayyavazhi. Especially after foundation of Samsara Suddha Sanmarga Sathya Dharmasalai on May 23, 1867; this stood for the very cause of Annadharmam in Ayyavazhi that initiated food and care for poor and distressed. In 1873 Swamikal hoisted the Sanmarga Flag like Anbukodi by Vaikunda Swamikal and dedicated his life in the worship of Arul Perum Jyothi [Supreme Grace Light] which is the very symbol of Universal Divinity in Ayyavazhi (37-39,49).

The role of Chattampi Swamikal has not been comprehended beyond the close circle of disciples and devotees, which is mainly characterized by personal interactions with people rather than organizational activities. As per the record of K.G. Neelakantan Nair in Sri Chattampi Swamikalum Navothanavum, Swamikal undertook the mission of imparting education to women. Being an embodiment of Love and Compassion he taught householders the values of compassion towards all living beings, devotion, good conduct, and abstinence of cruelty towards animals. His prosaic works condemned the hegemonic strategies of high castes and religious conversion of evangelists. For the purpose Swamikal traced the evolution of various castes and religions through examination of historical evidences; and exposed he discourses of hegemony reinforced by religious authorities on the subaltern sections. Prachina Malayalam, Vedadhikaranirupanam, Sarvamathasamarasyam, Kristhumathanirupanam, Srichakrapujakalpam, Advaithachinthapaddhathi and Jivakarunyanirupanam; constitutes his prosaic works that reflect the message of religious harmony and comprehensive compassion. (68,74-80). Chattambi Swamikal The Geart Scholar Saint of Kerala by K.P.K. Menon illustrates the role of Swamikal in upgrading moral and spiritual standards of the society. Interaction of Swamikal with common householders made deep impression in the latter through his cultured mind and personality. Ahimsa was an ideal which he worshipped as the highest duty, for which he never hesitated to confute popular systems of faith. He emboldened non-Brahmins to learn Vedas, Vedanta and Tantra which until then were forbidden fruits for them. Despite of attacks from orthodoxy and own community members be firmly advocated a casteless society with a renewed social structure based on Universal Love (50–53). According to the monumental work Sree Vidhyadhiraja Chattampiswamikalude Jeevacharithravum Pradhana Krithikalum by Sri Theerthapadasram, great emphasis was given for self-emancipation compassion towards all living beings; which according to Swamikal was the inevitable for material progress and prosperity of society. This according to him can be achieved in consecutive stages, where he began with the reformation of rituals and freedom of education for all. He himself interacted freely among all sections of society and exemplified his personal life through inter-dining routine; which proclaimed the message of a casteless society (123–129).

The renowned Malayalam poet N. Kumaran Asan summarizes the early activities of his preceptor in Sri Narayana Guru Brahmasri Sri Narayana Guruvinte Jeevacharithra Samgraham, which began with the consecration of Siva Temple in Aruvippuram. His disciples from the non-priestly caste were made the priests and a school was established adjoinind the temple that imparted education without caste distinctions. Like Vaikunda Swamikal, Guru directly demolished centres of demonolatry and evil veneration; which were converted to temples of sublime divinity. He took extensive pains to eradicate blood sacrifices and devil worship through circulation of pamphlets and discourses arranged by young and educated disciples. Higher education was ensured for all including hermits and “Aruvippuram Kshetra Yogam” was envisaged to promote religious reforms in society. Even before the establishment of S.N.D.P., Travancore Census Report of 1901 acknowledged Guru as “A pious religious reformer” (8-14). Swami Gitananda illustrates the development of activities undertaken by Guru in his monumental work Bhagavan Srinarayanaguru Jivacharithrapathanam, which encompasses educational, cultural, social, economic and community based reformations. Sree Narayana Dharma Paripalana Yogam was an organization which for subversion of oppression power in society; which created similar ripples in specific religions and communities including Nair Service Society under the leadership of Mannath Padmanabhan, which commenced with the inauguration of Guru. Guru worked for resurgence of marginalized communities, which finally aided them to procure freedom of worship and educational rights. His motto Single Caste – Single Religion – Single God [similar to Ayyavazhi], stood for similar mobilizations against pre-mature marriage, untouchability, unethical taxation, caste discrimination and oppression against women. His guidance and support for Vaikkom Sathyagraham in 1924, proliferated participation of common people in Indian Independence Movement. T.K. Madhavan who was its natural leader worked under the guidance and support of Guru, where the latter visited Vaikkom and motivated the participants (134–142). Sachidananda Swamy in Gurudeva Charithram Ariyappedatha Edukal, remarks that the visit made by Mahatma Gandhi at Sivagiri on March 12, 1925 made a turning point in history of India that changed the fate of Dalit community. Meeting with Guru gave new insights to Mahatma Gandhi who was able to comprehend Universal Religion above mere religious tolerance. Immediate change of outlook in the latter prompted him, to change the title of his newsletter from “Young India” to “Harijan” and establish an Ashram at Vardha for renewal of Independent Struggle by emancipating marginalized communities. Gandhi was very much inspired by the following activities of Guru (173-189).

• Daily interaction and advices given to the downtrodden regarding hygienic life style, prayer, chants and meditation.
• Setting example through his hermitage through appointment of Dalit youngsters as priests, and by teaching them the long forbidden Vedas.
• Establishment of Evening Schools for lower caste people at Sivagiri in 1904 and at Vettur in 1905.
• Support ensured and timely guidance given to Mahatma Ayyankali for progress and overall welfare of Harijans.
• Direct involvement in activities and organizations under the initiative of Ayyankali, for ensuring the rights of the oppressed class including “Sadhujanaparipalanayogam”, “Pulayamahayogam” in 1916, and establishment of school in Vengannur.